Tag Archives: Units of Consciousness

Dreams, Evolution, Feelings, Gestalt, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Thought, Thoughts, Uncategorized, Unknown

Even in one life a given memory is seldom a “true version” of a past event.

March 3, 2016 zzzesus

Events do not exist in the concrete, done-and finished versions about which we have been taught, then memory must also be a different story. Remember the creativity and the open-ended nature of events.

The original happening is experienced from a different perspective on the a part of each person involved, of course, so that the event’s implications and basic meanings may differ according to the focus of each participant. That given event, in our terms happening for the first time, say, begins to “work upon” the participants. Each one brings to it his or her own background, temperament, and literally a thousand different colorations — so that the event, while shared by others, is still primarily original to each person.

The moment it occurs, it begins to change as it is filtered through all of those ingredients, and it is minutely altered furthermore by each succeeding event. The memory of an event, then, is shaped as much by the present as it is by the past. Association triggers memories, of course, and organizes memory events. It also helps color and form such events.

We are used to a time structure, so that we remember something that happened at a particular time in the past. Usually we can place events in that fashion. There are neurological pockets, so to speak, so that biologically the body can place events as it perceives activity. Those neurological pulses are geared to the biological world we know.

In those terms, past or future-life memories usually remain like ghost images by contrast. Overall, this is necessary so that immediate body response can be focused in the time period we recognize. Other life memories are carried along, so to speak, beneath those other pulses — never, in certain terms, coming to rest so that they can be examined, but forming, say, the undercurrents upon which the memories of our current life ride.

When such other-life memories do come to the surface, they are of course colored by it, and their rhythm is not synchronized. They are not tied into our nervous system as precisely as our regular memories. Our present gains its feelings of depth because of our past as we understand it. In certain terms, however, the future represents, say, another kind of depth that belongs to events. A root goes out in all directions. Events do also. But the roots of events go through our past, present, and future.

Often by purposefully trying to slow down our thought processes, or playfully trying to speed them up, we can become aware of memories from other lives — past or future. To some extent we allow other neurological impulses to make themselves known. There may often be a feeling of vagueness, because we have no ready-made scheme of time or place with which to structure such memories. Such exercises also involve us with the facts of the events of our own life, for we automatically are following probabilities from the point of our own focus.

It would be most difficult to operate within our sphere of reality without the pretension of concrete, finished events. We form our past lives now in this life as surely as we form our future ones now also.

Simultaneously, each of our past and future selves dwell in their own way now, and for them the last sentence also applies. It is theoretically possible to understand much of this through an examination-in-depth of the events of our own life. Throwing away many taken-for-granted concepts, we can pick a memory. But try not to structure it — a most difficult task — for such structuring is by now almost automatic.

The memory, left alone, not structured, will shimmer, shake, take other forms, and transform itself before our [mental] eyes, so that its shape will seem like a psychological kaleidoscope through whose focus the other events of our life will also shimmer and change. Such a memory exercise can also serve to bring in other-life memories. Edges, corners, and reflections will appear, however, perhaps superimposed upon memories that we recognize as belonging to this life.

Our memories serve to organize our experience and again, follow recognized neurological sequences. Other-life memories from the future and past often bounce off of these with a motion too quick for us to follow.

In a quiet moment, off guard, we might remember an event from this life, but there may be a strange feeling to it, as if something about it, some sensation, does not fit into the time slot in which the event belongs. In such cases that [present-life] memory is often tinged by another, so that a future or past life memory shreds it cast upon the recalled event. There is a floating quality about one portion of the memory.

This happens more often than is recognized, because usually we simply discount the feeling of strangeness, and drop the part of the memory that does not fit. Such instances involve definite bleed-throughs, however. By being alert and catching such feelings, we can learn to use the floating part of the otherwise-recognizable memory as a focus. Through association that focus can then trigger further past or future recall. Clues also appear in the dreaming state, with greater frequency, because then we are already accustomed to that kind of floating sensation in which events can seem to happen in their own relatively independent context.

Dreams in which past and present are both involved are an example; also dreams in which the future and the past merge, and dreams in which time seems to be a changing ingredient.

In certain terms the past , present, and future [of our present life] are all compressed in any given moment of our experience.

Any such moment is therefore a gateway into all of our existence. The events that we recognize as happening now are simply specific and objective, but the most minute elements in any given moment’s experience is also symbolic of other events and other times. Each moment is then like a mosaic, only in our current life history we follow but one color or pattern, and ignore the others. As I have mentions [in other blogs], we can indeed change the present to some extent by purposefully altering a memory event. That kind of synthesis can be used in many instances with many people.

Such an exercise is not some theoretical, esoteric, impractical method, but a very precise, volatile, and dynamic way of helping the present self by calming the fears of a past self. That past self is not hypothetical, either, but still exists, capable of being reached and of changing its reactions. We do not need a time machine to alter the past or future.

Such a technique is highly valuable. Not only are memories not “dead,” they are themselves ever-changing. Many alter themselves almost completely without our notice. While the bare facts more or less the same, the entire meaning and interpretation of each version differs so drastically that those differences far out-weigh the similarities.

In most cases, however, people are not aware that memory changes in such a fashion, or that the events they think they recall are so different.

The point is that past events grow. They are not finished. With that in mind, we can see that future lives are very difficult to explain from within our framework. A completed life in our terms is no more completed or done than any event. There is simply a cutoff point in our focus our framework, but it is as artificial as, basically, perspective is applied to painting.

It is not that the inner self is not aware of all of this, but it has already chosen a framework, or a given frame of existence, that emphasizes certain kinds of experiences over others.

Dreams, Energy, Evolution, Feelings, HEALING, Inner universe, Lessons, Metaphysics, Physical Life, Thoughts, Uncategorized

Medical commercial are equally disease-promoting

March 2, 2016 zzzesus

Many, meaning to offer us relief through a product, instead actually promote the condition through suggestion, thereby generating a need for the product itself.

Headache remedies are a case in point here. Nowhere do any medically-oriented commercial or public service announcements mention the body’s natural defenses, its integrity, vitality, or strength. Nowhere is our television or radio matter is any emphasis put upon the healthy are not carried out.

More and more foods, drugs, and natural environmental conditions are being added to the list of disease-causing elements. Different reports place dairy products, red meats, coffee, tea, eggs, and fats on the list. Generations before us managed to subsist on many such foods, and they were in fat promoted as additive to health. Indeed, man and woman almost seems to be allergic to his or her own natural environments, a prey to the weather itself.

It is true that our food contains chemicals it did not in years past. Yet within reason man is biologically capable of assimilating such material, and using them to his or her advantage. When man feels powerless, however, and in a state of generalized fear, he can even turn the most natural earthly ingredients against himself or herself. Our television, and our arts and sciences as well, add up to mass mediations. In our culture, at least, the educated in the literary arts provide us with novels featuring anti-heroes, and often portray an individual existence [as being] without meaning, in which no action is sufficient to mitigate, the private puzzlement or anguish.

Many — not all — plotless novels or movies are the result of this belief in man and woman’s powerlessness. In that context no action is heroic, and man and woman is everywhere the victim of an alien universe. On the other hand our common, unlettered, violent television drama do indeed provide a service, for they imaginatively specify a generalized fear in a given situation, which is then resolved through drama. Individual action counts. The plots may be stereotyped or the acting horrendous, but in the most conventional terms the “good” man/woman wins. Such programs do indeed pick up the generalized fears of the nation, but they also present folk dramas — disdained by the intelligentsia — in which the common man or woman can portray heroic capabilities, act concisely toward a desired end, and triumph.

Those programs often portray our cultural world in exaggerated terms, and most resolution is indeed through violence. Yet our more educated beliefs lead us to an even more pessimistic picture, in which even the violent action of men and women who are driven to the extreme serves no purpose. The individual must feel that his/her actions count. He/she is driven to violent action only as a last resort — and illness often is the last resort.

Our television dramas, the cops-and-robbers shows, the spy productions, are simplistic, yet they relieve tension in a way that our public health announcements cannot do. The viewer can say: “Of course I feel panicky, unsafe, and frightened, because I live in such a violent world.” The generalized fear can find a reason [for its existence]. But the programs at least provide a resolution dramatically set, while the public health announcements continue to generate unease. Those mass meditations therefore reinforce negative conditions.

In the overall, then, violent shows provide a service, in that they usually promote the sense of a man’s or woman’s individual power over a given set of circumstances. At best the public service announcements introduce the doctor as we take our car to a garage, to have its parts serviced. Our body is seen as a vehicle out of control, that needs constant scrutiny.

The doctor is like a biological mechanic, who knows our body far better than us. Now these medical beliefs are intertwined with our economic and cultural structures, so we cannot lay the blame upon medical men or women or their profession alone. Our economic well-being is also a part of our personal reality. Many dedicated doctors use medical technology with spiritual understanding, and they are themselves the victims of beliefs they hold.

If we do not buy headache potions, our uncle or our neighbor may be out of business and not able to support his family, and therefore lack the means to buy our wares. We cannot disconnect one area of life from another. En masse, our private beliefs form our cultural reality. Our society is not a thing in itself apart from us, but the result of the individual beliefs of each person in it. There is no stratum of society that we do not in one way or another affect. Our religions stress sin. Our medical professions stresses disease. Our orderly sciences stress the chaotic and accidental theories of creation. Our psychologies stress men and women as victims of their backgrounds. Our most advanced thinkers emphasize man’s and woman’s rape of the planet, or focus upon the future disaster that will overtake the world, or see men and women once again as victims of the stars. Many of our resurrected occult schools speak of a recommended death of desire, the annihilation of the ego, for the transmutation of physical elements to finer levels. In all such cases the clear spiritual and biological integrity of the individual suffers, and the precious immediacy of our moments is largely lost.

Earth life is seen as murky, a dim translation of greater existence, rather than portrayed as the unique, creative, living experience that is should be. The body becomes disoriented, sabotaged. The clear lines of communication between spirit and body become cluttered. Individually and en masses, diseases and conditions result that are meant to lead us into other realizations.

Dreams, Electrical Reality, Evolution, Feelings, HEALING, Lessons, Metaphysics, Physical Life, Thoughts, Uncategorized

Unfortunate areas of private and mass experience

March 1, 2016 zzzesus

Suggestions for effective solutions? “We get what we concentrate upon.” Our mental images bring about their own fulfillment. These are ancient dictums, but we must understand the ways in which our mass communication systems amplify both the “positive and the negative” issues.

Individually, and as a civilization, we have undermined our own feelings of safety; yet methods to reinforce those necessarily feelings of biological integrity and spiritual comprehension that can vastly increase our spiritual and physical existence.

Our beliefs have generated feelings of unworth. Having artificially separated ourselves from nature, we do not trust it, nut often experience it as as adversary. Our religions granted man a soul, while denying any to other species. Our bodies then were relegated to nature and our souls to god, who stood immaculately apart from His or Her creations.

Our scientific beliefs tell us that our entire world happened accidentally. Our religions tell us that man and woman are sinful: The body is not to be trusted; the senses can lead us astray. In this maze of beliefs we have largely lost a sense of our own worth and purpose. A generalized fear and suspicion is generated, and life too often becomes stripped of any heroic qualities. The body cannot react to generalized fear and suspicion is generated, and life too often becomes stripped of any heroic qualities. The body cannot react to generalized threats. It is, therefore, put under constant strain in such circumstances, and seeks to specify the danger. It is geared to act in our protection. It builds up strong stresses, therefore, so that on many occasions a specific disease or threat situation is “manufactured” to rid the body of tension grown too strong to bear.

Many are familiar with private meditation, when concentration is focused in one particular area. There are many methods and schools of thought here, but a highly suggestive state of mind results, in which spiritual, mental, and physical goals are sought. It is impossible to mediate without a goal, for that intent is itself a purpose. Unfortunately, many of our public health programs, and commercial statements through the various media, provide us with mass meditations of a most deplorable kind. I refer to those in which the specific symptoms of various diseases are given, in which the individual is further told examine the body with those symptoms in mind. I also refer to those statements that just as unfortunately specify diseases for which the individual may experience no symptoms of an observable kind, but is cautioned that these disastrous physical events may be happening despite his or her feelings of good health. Here the generalized fears fostered by religious, scientific, and cultural beliefs are often given as blueprints of diseases in which a person can find a specific focus — the individual can say: “Of course, I feel listless, or panicky, or unsafe since I have such-and-such a disease.”

The breast cancer suggestions associated with self-examinations have caused more cancers than any treatments have cured. They involve intense meditations of the body, and adverse imagery that itself affects the bodily cells. Public health announcements about high blood pressure themselves raise the blood pressure of millions of television viewers.

Our current ideas of preventive medicine, therefore, generate he very kind of fear that causes disease. They all undermine the individual’s sense of bodily security and increase stress while offering the body a specific, detailed disease plan. But most of all, they operate to increase the individual sense of alienation from the body, and to promote a sense of powerlessness and duality.

Electrical Reality, Evolution, Lessons, Metaphysics, Ontology, Physical Life, Thought, Uncategorized, Unknown

Animal has a sense of its own biological integrity; So does a child.

February 29, 2016 zzzesus

In all forms of life each individual is born into a world already provided for it, with circumstances favorable to its growth and development; a world in which its own existence rests upon and development; a world in which its own existence rests upon the equally valid existence of all other individuals and species, so that each contributes to nature’s whole.

In that environment there is a cooperative sociability of a biological nature, that is understood by the animals in their way, and taken for granted by the young of our own species. The means are given so that the needs of the individual can be met. The granting of those needs furthers the development of the individual, its species, and by inference all others in the fabric of nature.

Survival , of course, is important, but it is not the prime purpose of a species, in that it is a necessary means by which that species can attain its main goals. Of course [a species] must survive to do so, but it will, however, purposefully avoid survival if the conditions are not practically favorable to maintain the quality of life or existence that it considered basic.

A species that senses a lack of this quality can in one way or another destroy its offspring — not because they could not survive otherwise, but because the quality of that survival would bring about vast suffering, for example, so distorting the nature of life as to almost make a mockery of it. Each species seeks for the development of its abilities and capacities in a framework in which safety is a medium for action. Danger in that context exists under certain conditions clearly known to the animals, clearly defined: The prey of another animal does not fear the “hunter” when the hunter animal is full of belly, nor will the hunter then attack.

There are also emotional interactions among the animals that completely escape us, and biological mechanisms, so that animals felled as natural prey by other animals “understand” their part in nature. They do not anticipate death before it happens, however. The fatal act propels the consciousness out from the flesh, so that in those terms it is merciful.

During their lifetimes animals in their natural state enjoy their vigor and accept their worth. They regulate their own births — and their own deaths. The quality of their lives is such that their abilities are challenged. They enjoy contrasts: that between rest and motion, heat and cold, being in direct contact with natural phenomena that everywhere quickens their experience. They will migrate is necessary to seek conditions more auspicious. They are aware of approaching natural disasters, and when possible will leave such areas. They will protect their own, and according to circumstances and conditions they will tend their own wounded. Even in contests between young and old males for control of a group, under natural conditions the loser is seldom killed. Dangers are pinpointed clearly so that bodily reactions are concise.

The animal knows he has the right to exist, and a place in the fabric of nature. This sense of biological integrity supports him or her.

Man and woman, on the other hand , have more to contend with. He or she must deal with beliefs and feelings often so ambiguous that no clear line of action seems possible. The body often does not know how to react. If we believe that the body is sinful, for example, we cannot expect to be happy, and health will most likely elude us, for our dark beliefs will blemish the psychological and biological integrity with which we were born.

The species is in a state of transition, one of many. This one began, generally speaking, when the species tried to step apart from nature in order to develop the unique kind of consciousness that is presently our own. That consciousness is not a finished product, however, but one meant to change, [to] evolve and develop. Certain artificial divisions were made along the way that must now be dispensed with.

We must return, wiser creatures, to the nature that spawned us — not only as loving caretakers but as partners with the other species of the earth. We must discover once again the spirituality of our biological heritage. The majority of accepted beliefs — religious, scientific, and cultural — have tended to stress a sense of powerlessness, impotence, and impending doom — a picture in which man/woman and his/her world is an accidental production with little meaning, isolated yet seemingly ruled by a capricious God. Life is seen as “a valley of tears” — almost as a low-grade infection from which the soul can be cured only by death.

Religious, scientific, medical, and cultural communications stress the existence of danger, minimize the purpose of the species or of any individual member of it, or see mankind/womankind as the one erratic, half-insane member of an otherwise orderly realm of nature. Any or all of the above beliefs are held by various systems of thought. All of these, however, strain the individual’s biological sense of integrity, reinforce ideas of danger, and shrink the area of psychological safety that is necessary to maintain the quality possible in life. The body’s defense systems become confused to varying degrees.

I do not intend to give a treatise upon the biological structures of the body and their inter-workings, but only to add such information in that line that is not currently known, and is otherwise important to the ideas I have in mind. I am far more concerned with more basic issues. The body’s defenses will take care of themselves if they are allowed to, and if the psychological air is cleared of the true “carriers” of disease.

Dreams, Emotions, Energy, Evolution, Feelings, Gestalt, Inner universe, Lessons, Metaphysics, Physical Life, Thoughts, Uncategorized, Unknown

Thorns or Roses May Grow Within.

February 16, 2016 zzzesus

The individual will grow outward toward the world, encountering and forming a practical experience, traveling outward from his center in almost vine-like fashion, forming from the fabric of physical reality a conglomeration of pleasant or aesthetic, and unpleasant or prickly events.

The vine of experience in this analogy is formed in quite a natural fashion from “psychic” elements that are as necessary to psychological experience as sun, air, and water are to plants. But as the individual’s personal experience must be seen in the light of all of these issues, so mass events cannot be understood unless they are considered in a far greater context that unusual.

The question of epidemics, for example, cannot be answered from a biological standpoint alone. It involves great sweeping psychological attitudes on the part of many, and meets the needs and desires of those involved — needs which, in our terms, arise in a framework of religious, psychological and cultural realities that cannot be isolated from biological results.

I have thus far stayed clear of many important and vital subjects, involving mass realities, because first of all the importance of the individual is to be stressed, and his or her power to form this or her private events. Only when the private nature of reality was emphasized sufficiently would show how the magnification of individual reality combines and enlarges to form vast mass reactions — such as, say, the initiation of an obviously new historical and cultural period; the rise or overthrow of an obviously new historical and cultural period; the rise or overthrow or governments; the birth of a new religion that sweeps all others before it; mass conversions; mass murders in the form of wars; the sudden sweep of deadly epidemics; the scourge of earthquakes, flood, or other disasters; the inexplicable appearance of periods of great art or architecture or technology.

There are no closed systems. This also means that in world terms, events spin like electrons, affecting all psychological and psychic systems as well as biological ones. It is true to say that each individual dies alone, for no one else can die that death. It is also true that part of the species dies with each death, and is reborn with each birth, and that each private death takes place within the greater context of the existence of the entire species. The death serves a purpose species-wise while it also serves the purposes of the individual, for no death comes unbidden.

An epidemic, for example, serves the purposes of each individual who is involved, while it also serves its own functions in the greater species framework.

When we consider epidemics to be the result of viruses, and emphasize their biological stances, then it seems that the solutions are very obvious: We learn the nature of each virus and develop an inoculation, giving [each member of] the populace a small dose of the disease so that a man’s or woman’s own body will combat it, and he or she will become immune.

The shortsightedness of such procedures is generally overlooked because of the definite short-term advantages. As a rule, for example, people inoculated against polio do not develop that disease. Using such procedures, tuberculosis has been largely conquered.

In the first place, the causes are not biological. Biology is simply the carrier of a “deadly intent.” In the second place, there is a difference between a virus produced in the laboratory and that inhabiting the body — a difference recognized by the body but not by our laboratory instruments.

In a way the body produces antibodies, and sets up natural immunization as a result of say, inoculation. But the body’s chemistry is also confused, for it “knows it is reacting to a disease that is not “a true disease,” but a biologically counterfeit intrusion.

To that extent — the body’s biological integrity is contaminated. It may at the same time produce antibodies also, for example, to other “similar” diseases, and so overextend its defenses that the individual later comes down with another disease.

No person becomes ill unless that illness serves a psychic or psychological reason, so many people escape such complications. In the meantime, however, scientists and medical men and women find more and more viruses against which the population “must ” be inoculated. Each one is considered singly. There is a rush to develop a new inoculation against the newest virus. Much of this is on predictive basis: The scientists “predict” how many people might be “attacked” by, say, a virus that has caused a given number of deaths. Then as a preventative measure the populace is invited to the new inoculation.

Many people who would not get the disease in any case are then religiously inoculated with it. The body is exerted to use its immune system to the utmost, and sometimes, according to the inoculation, overextended [under such] conditions. Those individuals who have psychologically decided upon death will die in any case, of that disease or another, or of the side effects of the inoculation.

Inner reality and private experience give birth to all mass events. Man and woman cannot disentangle himself or herself from the natural context of his or her physical life. His or her culture, his or her religion, his or her psychologies, and his or her psychological nature together form the context within which both private and mass events occur. My discussions will be devoted to the nature of the great sweeping emotional, religious, or biological events that often seem to engulf the individual, or to lift him or her willy-nilly in their power.

What is the relationship between the individual and the gigantic mass motions of nature, of government, or even of religion? What about mass conversions? Mass hysteria? Mass healings, mass murder, and the individual?

4th Dimension, Dreams, Emotions, Energy, Evolution, Feelings, Gestalt, Inner universe, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized, Unknown

Each of us possesses a unique, original stance in space and time, regardless of time’s relative existence.

February 9, 2016 zzzesus

That reality contributes to the experience of others. Only when we operate from our own stance can we help others to the best of our ability. To anticipate danger, or to imaginatively take on the troubles of others robs us of the very energy with which we could help them. I am not saying, therefore, to turn our eyes from the unfortunate conditions of the world. Practical help is needed in all areas of the human life. Yet it is far better, and more practical ultimately, to concentrate upon the beneficial elements of civilization — far better to organize our thoughts in areas of accomplishment than to make lists of man’s or woman’s deficiencies and lacks.

Such a practice leads to feelings of helplessness and hopelessness, in which effective action seems impossible. Life possesses an exuberance. If this is cherished, nurtured, encouraged, then additional energy is generated that is not needed for the purposes of daily private life — a superabundance, that can be effectively directed in those areas of the world where help is most needed.

The strength, vitality, and effectiveness of thought is seldom considered. Though, we may say will not stop war — yet what do we think started such a war? Throughout history the downtrodden have often risen into power, using force, rebelling against their oppressors; and yet, learning little from that experience, they turn and become the new elite, the new power-holders. Their physical conditions may be completely changed, Now theirs, the offices of government, the wealth. Gone are the conditions that, it would seem, caused the uprising. Yet in retaliation they strike out, forming a new class of downtrodden who must in their turn rise and retaliate.

Despite all appearances, conditions of an exterior nature do not cause wars, or poverty, or disease, or any of the unfortunate circumstances apparent in the world. Our beliefs form our reality. Our thoughts generate practical experience. When these change, conditions will change. To add our own energy, focus, and concentration of dire circumstances in other portions of the world does not help, but adds to, such situations.

To close our eyes to them in an ignorant fashion, to wash our hands of them, so to speak, is equally shortsighted. To pretend such situations do not exist, out of fear of them, will only bring the feared reality closer. It is far better to situate oneself firmly in our own reality, acknowledge it as our own, encourage our strength and creativity, and from that vantage point view those areas of the world or of our own society that need constructive help. Purposefully in our own life, in our daily dialogues with others, in our relationships through our groups or clubs, reinforce as well as we can the strength and abilities of others.

That reinforcement will add to the personal power of all other individuals with whom those people come in contact. Find the beliefs responsible for the unfortunate conditions. Each individual should be able to assess his or her own reality realistically. There would be no need to arm a nation in advance against another nation’s anticipated — but imaginary — attack.

Personal grudges would not build up, so that men or women so fear further hurts that they attempt to hide from life or relationships, or shy away from contact with others. It is not virtuous to count our failings. Self-conscious righteousness can be a very narrow road. If each of us understood and perceived the graceful integrity of our own individuality, just as we try to perceive the beauty of all other natural creatures, then we would allow our own creativity greater reign. There is order in all elements of nature, and we are part of it.

The greater sweep of the seasons represents the reaches of our soul. We will not attain spirituality by turning our eyes away from nature, or by trying to disentangle oneself from it. We will not “glimpse eternal life” by attempting to deny the life that we have now — for that life is our own unique path, and provides its own clues for us to follow.

All That Is vibrates with desire. The denial of desire will bring us only listlessness. Those who deny desire are the most smitten by it. Each of our lives are miniature and yet gigantic episodes, mortal and immortal at once, providing experiences that we form meaningfully, opening up dimensions of reality available to no one else, for no one can view existence from our standpoint. No one can be you but you. There are communications at other levels, but our experience of existence is completely original, to be treasured.

No one from any psychological threshold, however vast, can write a book that defines the psyche, but only present hints and clues, words and symbols. The words and ideas stand for inner realities — that is, they are like piano keys striking other chords; chords that, hopefully, will be activated within the psyche of each person.

Each or us is couched now in the natural world, and world is couched in a reality from which nature emerges. The psyche’s roots are secure, nourishing it like a tree from the ground of being. The source of the psyche’s strength is within each individual, the invisible fabric of the person’s existence.

Nature is luxurious and abundant in its expressions. The greater reality from which nature springs is evens more abundant, and within that multidimensional experience no individual is ignored, forgotten, dismissed, lost, or forsaken. A tree does not have to ask for nourishment for the ground or the sun, and so everything that we need is available to us in our practical experience. If we believe we are not worthy of nourishment, if we believe that life itself is dangerous, then our own beliefs make it impossible for us to fully utilize that available help. In large measure, since we are still alive, we are of course nourished. We cannot close out the vitality of our own being easily, and the vitality “squandered” on deeper bouts of depression is often greater than the energy used in creative pursuits. We are a portion of All That Is; therefore the universe leans in our direction. It gives. It rings with vitality. Then forsake beliefs that tell us otherwise. Seek within oneself — each of us — those feelings of exuberance that we have, even if they are only occasional, and encourage those events or thoughts that bring them about.

We cannot find our psyche by thinking of it as a separate thing, like a fine jewel in an eternal closet. We can only experience its strength and vitality by exploring the subjective reality that is our own, for it will lead us unerringly to that greater source of being that transcends both space and time.

The overall stance of the species is largely maintained by the waking-sleeping patterns. In such a fashion, one large portion of the species focuses in physical reality while the other large portion holds a secure foothold in inner reality.

In inner reality we are working on the interior patterns that will form the next day’s realities, and providing probable previews of the future events. Waking and sleeping reality is therefore balanced in the world mind — not the world brain.

However, the sleeping portion of the species represents the brain’s unconscious activities in the body — particularly when we think of the motion of all of the species’ action en masse in a given day. Those conscious motions have an unconscious basis. If we think of a mass world brain — one entity — then it must wake and sleep in patterns. If we think of mass daily action as performed by one gigantic being, then all of those conscious actions have unconscious counterparts, and a great intercommunication of an inner nervous system must take place.

Part of such brain would have to be awake all of the time, and part engaged in unconscious activity. This is what happens.

Diverse cultures are thus able to communicate as the cultural knowledge of various parts of the world is given to the sleeping portion of the entire organism. When they sleep, the waking nations add the day’s events to the world memory, and work out future probabilities.

Dreams, Electrical Reality, Evolution, Feelings, Inner universe, Lessons, Metaphysics, Ontology, Physical Life, Thoughts, Time, Uncategorized

When we are safely ensconced in a comfortable room…

February 8, 2016 zzzesus

In no present danger, our senses should assimilate it. It should be an easy enough accomplishment to look around us and see that we are in no danger.

Our conscious mind is meant to give our body an assessment of what I will call cultural conditions, for there are sophistications and specifications that in our terms consciousness alone can assess. If under conditions naturally safe in the terms of primary experience, we become overwhelmed by unsafe signals from secondary experience — that is, from our reading or whatever — we show lack of discrimination. We are not able to differentiate between the physically safe present situation, and the imagined which is perhaps unsafe, calling forth the alarms of danger.

The body mechanisms become highly disoriented. The signals to the body are very contradictory, so that after a while, if such conditions continue, we can no longer tell whether we are in actual danger or imagined danger. Our mind then forces our body to be in a state of constant alert — but more unfortunately, we train ourselves to ignore our direct, sensual feedback in the present moment.

Our body then might say we are safe, and our senses show us that no danger is present — yet we have begun to rely so upon secondary experience that we do not trust our creature reactions.

Because of man’s and woman’s great gift of imagination, however, the alarm signals not only invade a safe present moment, but go jangling into the future. To whatever extent, and in whatever fashion, each individual is therefore robbed of his of her beliefs in the personal ability to act meaningfully or with purpose in the present.

The body cannot act tomorrow, today. Its sense data must be clear. This resulting feeling of powerlessness to act leads to a state of hopelessness of varying degrees — and that mood does not tie itself to specific details, but pervades emotional life if it is allowed to. To whatever degree, the condemning, critical material too often becomes self-prophesying — for those who put merit on it allow it to cloud their reactions.

In our terms, while we live, and in the most pertinent terms of intimate sensation, our reality must be what we perceive in the framework of our time, and what we create within that framework as it is experienced. therefore, I entreat not to behave as if man or woman is an imbecile, doomed to extinction, a dim-witted, half-crazy animal with a brain gone amuck.

None of the prophesied destruction man and woman so fears is a reality in our time; nor, for all of the critical prophets through the ages, and the forerunners of doom, has the creativity of man and woman destroyed its self in those terms.

There are those who make careers of condemning the faults and failings of others, or of the species itself, and because of that attitude man and woman’s great energy and good intent remain invisible. Man and woman are in the process of becoming. His and her works are flawed — but they are the lawed apprentice works of a genius artist in the making, whose failures are indeed momentous and grotesque only in the light of his senses genius, whichever leads him or her and directs him or her onward.

When we are considering the future in our terms, constructive achievements are as realistic as destructive ones. In those terms, each year of man’s existence in fact justifies a more optimistic rather than pessimistic view. We cannot place man or woman’s good intent outside of the physical context, for outside of that context we do not have the creature that we know. We cannot say that nature is good, but spawned man and woman, which is a cancer upon it, for nature would have better sense.

We cannot say, either, The Nature — will destroy man and woman if he or she offends her or him, or The Nature — has little use for its own species, but only wants to promote Life– for Nature is within each member of each species; and without each member of each species, Nature — would be non-existent.

Because we are natural creatures, within us there is a natural state of being. That state can be an ever-present reservoir of peace, vitality, and understanding.

Whatever our scientist think, our body and our consciousness and our universe spring constantly into actualization. Therefore, through cultivating the clear experience of our own consciousness and being with time and with the moment as we feel it, we can draw upon the greater vitality and power that is available.

To do this, reply upon your immediate sense data, not secondary experience as described. That primary sense data, while pinpointed in the present, providing us with the necessary stance in time, still can open up to us the timelessness from which all time emerges, can bring us intuitive intimations, hinting at the true nature of the ever-present coming-to-be of the universe.

That kind of experience will let us glimpse the larger patterns of man’s and woman’s creativity, and our part in it. We have been taught to concentrate upon criticisms and faults in our society; and in our times it seems that everything will work out wrong — that left alone the world will run down, the universe will die, man and woman will destroy themselves; and these beliefs so infiltrate our behavior that they organize much of our experience and rob us of the benefits nature itself everywhere provides in direct primary experience.

Often then we ignore our senses’ reality in the world — the luxurious vitality and comfort of the daily moment — by exaggerating the importance of secondary experience as defined for this discussion.

The most negative projection or prophecy seems to be the most practical one; when we are reading of the world’s ills we say in all honesty, and with no humor: “How can I ignore the reality, the destructive reality, of the present?” In the most practical, immediate, mundane terms, however, we and our world are in the moment naturally and physically safe, as our bodily senses immediately perceive. In the most basic of bodily terms we are not reacting to present conditions.

This would be only too clear if we were physically experiencing the conditions about which we might be reading. If the world were falling down about our shoulders, we would only too clearly understand that “earlier” we were reacting to an imagined and not a real situation.

While disasters, imagined or encounter second-handedly, may in fact later occur, they are far different from physically encountered ones. We only add to their unfortunate nature by negatively brooding upon what might happen in the future, and we destroy our own stance. Our stance in time is highly important, for it is our practical base of operations.

We must trust our sense data in that regard. Otherwise we confuse our psychological and corporal stance, for the body cannot be in a situation of safety and danger at the same time. It wastes its resources fighting imaginary battles.

To some people wars, poverty, murder, treachery, corruption, are primary experience and must be dealt with — as requiring immediate action. The body must react. Such persons are beaten up, or robbed. Those are immediate sense data, and in one way or another, they do react. However feebly, their point of power corresponds immediately with the point of danger.

We cannot react physically in the same way to projected or imagined dangers. Some install a security system like those from www.verisure for peace of mind, others keep a bat by their bedside or a pepper spray in their purse. Each of these solutions is for an anticipated danger, but when the danger comes? There seems to be no possible reaction. We are frustrated. We are meant to deal with our immediate, primary experience, and in so doing we take care of our responsibility. We are able to take action in our own experience, and therefore affect others. We do not have to be ignorant of wars in other corners of the world or close our eyes. But if we allow those experiences to over-cloud our present, valid intersection with reality, then we speak and act from a position not our own, and deny the world whatever benefits our own present version of reality might allow us to give.

The natural creature-validity of our senses must remain clear, and only then can we take full advantage of those intuitions and visions that must come through our own private intersection with space and time.

In those terms, the ever-actual integrity of nature everywhere surrounds us. It represents our direct experience. It offers comfort, creativity, and inspiration that we only impede if we allow the secondary experience to supersede our daily moment-to-moment encounter with the physical earth.

The sleeping and waking portions of life on earth.

Evolution, Feelings, Gestalt, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Uncategorized, Unknown

A Tiger, following its nature is not evil

February 7, 2016 zzzesus

Looking at our own species we are often less kindly, less compassionate, less understanding. It is easy to condemn our own kind.

It may be difficult sometimes for us to understand, but our species means well. We understand that the tiger exists in a certain environment, and reacts according to his nature. So does man and woman. Even his or her atrocities are committed in a distorted attempt to reach what we consider good goals. He and she fails often to achieve the goals, or even to understand how his or her very methods prevent their attainment.

He and she as indeed as blessed as the animals, however, and his or her failures are the results of his or her lack of understanding. He or she is directly faced with a far more complex conscious world than the other animals are, dealing particularly with symbols and ideas that are then projected out ward into reality, where they are to be tested. If they could be tested mentally in our context, there would be no need for physical human existence.

Too many complicated issues are connected here, so that I must at best simplify. It is as if man and woman said: “Now what about this idea? What can we do with it? What will happen if we toss it out into reality, physically? How far can we go with any of the great social, scientific, religious ideas that are so peculiarly the offshoots of man’s and woman’s mind?”

If such issues could all be mentally worked out on some non-physical drawing board, again, the great challenge of physical existence would be neither necessary nor meaningful. How far, say, can nationalism be carried? To what extent can the world be treated as if it were external to man and woman, as an object? What can man or woman learn by treating the body as if it were a machine? As if it were a mirage? As if it were driven by blind instinct? As if it were possessed by a soul?

To some extent, these are all unique and creative ponderings that on the part of the animals alone would be considered the most curious and enlightening intellectual achievements. The animals must relate to the earth, and so must man and woman. As the animal must play, mate, hunt his prey or eat his berries within the physical context of sun, ground, trees, snow, hail and wind, so in a different way man and woman must pursue his/her ideas by clothing them in the elemental realities of earth, by perceiving them as events.

When he or she is destructive, man or woman does not seek to be destructive per se; but in a desire to achieve that which he or she thinks of as particular goal that to him or her is good, he or she forgets to examine the goodness of his or her methods.

One animal chasing and killing its prey serves the greater purpose of preserving the balance of nature, whether or not the animal is aware of this — and again, the animal’s intent is not evil. Man and woman consumes ideas. In so doing he or she contributes to a different kind of balance, of which he or she is usually unaware. But no man or woman truly acts out of pure intent to do wrong, or to be vicious. Storms rend the summer sky, sending forth thunder and lightening. Earthquakes may ravage the countryside. We may deeply regret the havoc worked, knowing that neither the storm nor the earthquake is evil. Not only did they have no wrong intent, but the overall conditions corrected the earth’s balance.

This requires some unique understanding. The destructive storms worked by mankind ultimately cannot be said to be any more evil than the earthquake. While man’s and woman’s works may often certainly appear destructive, we must not blame man’s or woman’s intent, nor must we ever make the error of confusing man and woman with their works. For many well-intentioned artists, with the best of intentions, produce at times shoddy works of art, all the more disappointing and deplorable to them because of the initial goodness of their intent.

Their lack of knowledge and techniques and methods then become quite plain. By concentrating too deeply upon the world of newspapers and the negative reports of man’s and woman’s actions, it is truly easy to lose sight of each man’s and each woman’s basic good intent.

That intent may be confused, poorly executed, tangled amid conflicts of beliefs, strangled by the bloody hands of murders and wars — and yet no man or woman ever loses it. That represents the hope of the species, and it has ever remained lit, like a bright light within each member of the species; and that good intents is handed down through the generations. It is far more potent, that illumination, then any hates or national grudges that may also be passed along.

It is imperative, for any peace of mind, that we believe in that existence of man’s or woman’s innate good intent.

It is shared by all of the other animals. Each animal knows that under certain conditions the other may fight or posture aggressively, or defend its nest. Each animal knows that in time of hunger it might be hunted by another. Except for those situations, however, the animals are not afraid of each other. They know that each other animal is of good intent.

We should grant our own species the same. We can collect books of man’s and woman’s failures. Why would anyone collect the worst works of any artist, and get pleasure in ripping them apart? Man and woman has produced some fine works: The high level of verbal communication, the multitudinous varieties of emotional interactions and of cultural exchange, the facility with exteriorization of ideas and concepts, the reaches of the imagination — all of these, and many others, are unique in the universe.

To identify man or woman with their poorest works is to purposefully seek out the mars, the mistakes, of fine artist, and then to condemn him or her. To do this is to condemn ourselves personally. If a scientist says consciousness is the result of chance, or Darwin’s theories say that basically man and woman is a triumphant son and daughter of murderers, many people object. If we say, however, that men and women are idiots, or that they are not worth the ground they walk upon, we are saying the same thing. For we must be concerned with this reality as we know it; in those terms, to condemn man or woman is to condemn the species as we know it, and the practical terms of our world.

To say that people can escape to another probability is pragmatically a cop-out — this is apart from the reality of probabilities, for I am speaking from our emotional viewpoint.

Physically our body has a stance in space and time. Speaking of primary and secondary experience. Let us call primary experience that which exists immediately in sense terms in our moment of time — the contact of body with environment. Creating certain divisions there to make our discussion easier. Therefore, I will call secondary experience that information that comes to us through, say, reading, television, discussion with others, letters, and so forth.

The secondary kind of experience is largely symbolic. This should be clear. Reading about a war in the middle of a quiet sunny afternoon is not the same thing as being in the war, however vivid the description. Reading about the energy shortage is not the same as sitting in a cold house. Reading about the possible annihilation of man-womankind through nuclear destruction or other stupidities, while we are sitting calmly enough in our living room, is obviously far divorced from the actuality described in an article.

At the levels with which we are concerned, the body must primarily react to present, immediate, primary existence in space and time. At other levels it is equipped to handle many kinds of data, i.e. The precognition of cells. But the body depend on the conscious mind to give it a clear assessment of precise conditions of the space and time it occupies. It depends upon that knowledge.

4th Dimension, Dreams, Electrical Reality, Evolution, Feelings, Gestalt, Inner universe, Metaphysics, Ontology, Physical Life, Thought, Thoughts, Time, Uncategorized, Unknown

The Origin of the “interior” universe from which the exterior one ever emerges

February 6, 2016 zzzesus

Here we must part company with treasured objectivity, and enter instead a mental domain, in which it is seen that contradictions are not errors; an inner domain, in which it is seen that contradictions at one level, for at another level they are seen to be no contradictions at all.

In science as it stands, it is necessary that self-contradictions do not arise. If a hypothesis is “proven true,” then it cannot be proven false — or, of course, it was never true to begin with.

In those terms, therefore, the universe either had “a Creator,” or it had none; or it came into being as stated in the Big Bang theory, and is either constantly expanding or it is not. Evolution exists or it does not. As a rule such theories are proven “true’ by the simple process of excluding anything else that seems contradictory, and so generally our scientific theories carry the weight of strong validity within their own frameworks.

In those frameworks we have made certain classifications that now appear quite obvious. Common sense upholds them, and it seems impossible to consider reality otherwise. Yet by their nature such categories structure our experience of reality itself to such an extent that any alternate ways of perceiving life seem not only untrustworthy, but completely impossible.

Our classifications of various species appear to us as the only logical kinds of divisions that could be made among living things. Quite the contrary is the case, however. That particular overall method of separation leads to such questions as: Which species came first, and which came later, and how did the various species merge — one from the other? Those questions are further brought about by our time classifications, without which they would be meaningless.

Our classifications in such respects set up exterior divisions. Now these serve as quite handy reference points, but basically speaking they in no way affect the natural experience of those various living creatures that we refer to as “other species.”

Our specializations work as long as we stay within the framework, though then we must wrestle with the questions that such divisions automatically entail. It is perhaps difficult for us to realize that these are written and verbalized categories that in no real manner tell us anything about the actual experience of other creatures — but only note habits, tendencies, and separations of the most exterior nature.

If our purpose is to comprehend what other living creatures perceive, then the methods we are using are at the best short-sighted, and at the worst they completely defeat our purpose. For example: No matter what information or data we receive as the result of animal experimentation or dissection for scientific purposes, and no matter how valuable the results appear to be, the consequences of such methods are so distorted that we comprehend less of life than we did before.

Our present methods will simply bring us pat, manufactured results and answers. They will satisfy neither the intellect nor the soul. Since our universe springs from an inner one, and since that inner one pervades each nook and cranny of our own existence, we must look where we have not before — into reality of our own minds and emotions. We must look to the natural universe that we know. We must look with our intuitions and creative instincts at the creatures about us, seeing them not as other species with certain habits, not as inferior properties of the earth, to be dissected, but as living examples of the nature of the universe, in constant being and transformation.

We must study the quality of life, dare to follow the patterns of our own thoughts and emotions, and to ride that mobility, for in that mobility there are hints of the origin of the universe and of the psyche. The poet’s view of the universe and of nature is more scientific, then, than the scientist’s, for more of nature is comprehended.

The child, laughing with joy and awe at the sight of the first violet, understands far more in the deepest terms than a botanist who has long since forgotten the experience of perceiving one violet, though he has at his mental fingertips the names and classifications of all the world’s flowers. Information is not necessarily knowledge or comprehension.

Thoughts spring into out mind as the objective universe swims into reality — that is, in the same fashion. Diagramming sentences tells us little about the spoken language, and nothing about those miraculous physical and mental performances that allow us to speak — an so diagramming the species of the world is, in the same way, quite divorced from any true understanding.

The subjective feeling of our being, our intimate experience from moment-to-moment — these possess the same mysterious quality that it seems to us the universe possesses. We are mortal, and everywhere encounter evidence of that mortality, and yet within its framework our feelings and thoughts have a reality to us personally that transcends all such classifications. We know that physically we will die, yet each person at one time or another is secretly sure that he or she will not meet such a fate, and that life is somehow eternal.

Through such feelings the psyche breaks through all misconceptions, hinting at the nature of self and of the universe, and at that level there are no contradictions. There is no beginning or end to the psyche, either. We may say: “Granted” yet persist, saying: “In our terms, however, when did the world begin, and in what manner?” Yet the very attempt to place such an origin in time makes almost any answer distorted.

The truth is that the answers lie in our own experience. They are implied in our own spontaneous behavior — that is, in the wondrous activity of our bodies and minds.

We walk well without having at our fingertips any conscious knowledge of the inner mechanism’s activity. We may have been told, or we may have read about the body’s anatomy, and the interaction of its parts. Yet whether or not we have such information, we walk quite well. Such data therefore do not help our walking performance any.

For that matter, an athlete may have a great zest for motion and an impatience with reading, caring not what within the body makes it move as long as its performance is superb — within an invalid with great book knowledge about all of the body’s parts is quite unable to physically perform in a normal manner.

Our body knows how to walk. The knowledge is built-in and acted upon. The body knows how to heal itself, how to use its nourishment, how to replace its tissues, yet in our terms the body itself has no access to the kind of information the mind possesses. Being so ignorant, how does it perform so well?

If it were scientifically inclined, the body would know that such spontaneous performance was impossible, for science cannot explain the reality of life itself in its present form, much less its origins.

Consciousness within the body knows that its existence is within the body’s context, and apart from it at the same time. In ordinary life during the day consciousness often takes a recess, so to speak — it daydreams, or otherwise experiences itself as somewhat apart from the body’s reality. At night, in sleep, the self’s consciousness takes longer, freer recesses from physical reality, and does this as spontaneously as the body itself walks. These experiences are not hypothetical. They happen to each person. On such occasions, each person is to some extent aware of a kind of comprehension that is not dependent upon the accumulation of data, but of a deeper kind if experience and direct encounter with the reality from which the world emerges.

This is the kind of wordless knowledge the body possesses, that brings forth our physical motion and results in the spectacular preciseness of bodily response. It is, then, highly practical. In our terms, the same force that formed the world forms our subjective reality now, and is a source of the natural universe.

Exploring those realities lovingly will bring us into direct contact with inner dimensions of our being, providing intuitive understandings that are of great import.

The motion of the universe appears in the motion of our own intimate experience, and in that seemingly most nebulous area the answers will be found.

Dreams, Electrical Reality, Energy, Evolution, Gestalt, Inner universe, Metaphysics, Ontology, Physical Life, Thought, Uncategorized, Unknown

There is no non-matter.

February 2, 2016 zzzesus

There is simply a point that we recognize as having the characteristics that we have ascribed to life, or living conditions — a point that meets the requirements that we have arbitrarily set.

There is no particular point at which life was inserted into nonliving matter. There is no point at which consciousness emerged. Consciousness is within the tiniest particle, whatever its life conditions seem to be, or however it might seem to lack those conditions we call living.

In terms of continuity, we could say that life in the physical universe, on our planet, “began” spontaneously in a given number of species at the same time.

There were fully developed men — of full intellect, emotion, and will — living at the same time, in our terms, as those creatures supposed to be man’s evolutionary ancestors. Species have come and gone of which we have no knowledge. There are parallel developments. That is there were “apes” who attained their own “civilizations,” for example. They used tools. They were not men-to-be, nor did they evolve into men.

It is erroneous to say that they did not develop. Or that their progress was stunned, for it was not. Their reality explored the ramifications of animal-hood in a completely different fashion. Their development paralleled man’s and woman’s in many respects, in that they lived simultaneously upon the earth, and shared the environment.

I have referred to them at various times as animal medicine men, for man and woman did learn from them. The impact of many of my statements of the past goes unrecognized, or perhaps the words sound pat, but there are other conditions of life that we do not perceive, sometimes because our time sequences are too different. Before the smallest cell appeared, in our terms, there was the consciousness that formed the cell.

Words do nearly forsake me, the semantic differences are so vast. If I say to you: “Life came from a dream,” such a statement sounds meaningless. Yet as our physical reality personally is largely dependent upon our dreaming state, and impossible without it, so in the same way the first cell was physically materialized and actual only because of its own inner reality of consciousness.

In those terms there was a point where consciousness impressed itself into matter through intent, or formed itself into matter. That “breakthrough” cannot be logically explained, but only compared to, say, an illumination — that is, a light everywhere occurring at once, that became a medium for life in our terms. It had nothing to do with the propensity of certain kinds of cells to reproduce, but with an overall illumination that set the conditions in which life as we think of it was possible — and at that imaginary hypothetical point, all species became latent.

There was no point at which consciousness was introduced, because consciousness was the illumination from which the first cells emerged. That illumination was everywhere then at every point aware of itself, and of the conditions formed by its presence. In our terms each species is aware of the conditions of each other species, and of the entire environment. In those terms the environment forms the species and the species forms the environment.

As hinted, there have been all kinds of species of animal-man, and man-animal, of which our sciences are not aware, and bones found thought to form, say, a man and an animal that were from the same creature. Afghanistan comes to mind, as a particularly lucrative environment.

Our own kind of conscious mind is splendid and unique. It causes us, however, to interpret all other kinds of life according to our own specifications and experience. The complex nature of other animal consciousness escapes us completely. And when we compare our technologies, learning, logical thought, cultures and arts with us understand of animal experience, there seems no doubt that we are superior and “the Flower of Evolution” — that all other kinds of life are topped by our existence.

We are closed to the intricate, voluptuous, sensuous, social experience of the animals, or even of the plants — not being able to perceive that different kind of biological emotion and belonging, that rich, sensual identification with earth, and cut off from a biologically oriented culture that is everywhere part and parcel of both plant and animal life.

We are a part of that also, but the conscious mind, with its own specifications, cannot manipulate with that kind of knowledge.

There have also been men and women — in our terms — more developed than us — in terms — for our ideas of development are highly erroneous. But topped us in technology, if that is our criterion.

I hesitate in many instances to say what I might, because it is so easy to misinterpret meanings; but when we ask what is the purpose of consciousness we take it for granted there must be one purpose — where the greater truth and creativity must be that consciousness itself cannot be aware of all of its own purposes, but ever discovers its own nature through its own manifestations.

To those who want easy answers, this is no answer. There is, I know, in heroic terms a love, a knowledge, a compassion, a creativity that can assigned to All That Is, which is within each creature. I know that each smallest “particle” of consciousness can never be broken down, and that each contains an infinite capacity for creativity and development — and that each is innately blessed.

There is a design and a designer, but they are so combined, the one within and the one without, that it is impossible to separate them. The Creator is also within its creations, and the creations themselves are gifted with creativity.

Dreams, Emotions, Evolution, Inner universe, Lessons, METAPHYSICAL EXERCISES, Metaphysics, Physical Life, Thoughts, Time, Uncategorized

The species has a physical past, And a psychological past

January 31, 2016 zzzesus

No experiences are ever lost. The most private event is still written in the mass psyche of the species. In terms of past, present and future. We can only understand some concepts when they are given in that fashion. Taking that for granted, then, we are each born with the conscious knowledge of what has come before. Our brain is far from an empty slate, waiting for the first imprint of experience; it is already equipped with complete “equations,” telling us who we are and where we have come from. Nor do we wipe that slate clean, symbolically speaking, before we write our life upon it. Instead, we draw upon what has gone before: the experiences of our ancestors, back — in our terms now — through time immemorial.

The individual is born equipped with his or her humanness, with certain propensities and leanings toward development. He or she knows what human voices sound like even before his or her ear physically hear those sounds. He or she is born wanting to form civilizations as, for example, beavers want to form dams.

Children’s dreams activate inner psychological mechanisms, and at a time when their age makes extensive physical knowledge of their world impossible. In dreams they are given information regarding that environment.

Physical feedback is of course necessary for development, and a child deprived of it will not fully mature. Yet the development of dreams follow inner patterns that activate the child’s growth, and stimulate its development. There are even key dreams in infancy that serve to trigger necessary hormonal functioning. The child crawls and walks in dreams before those acts are physically executed — the dreams serving as impetus for muscular coordination and development.

Language is practiced by infants in the dream state, and it is indeed that mental practice that result in children speaking sentences far more quickly than otherwise would seem possible. The dream world, then, develops faster than physical experience. For some time the child is more secure there. Without dreaming there would be no learning, nor would there be memory.

Events are processed in dreams; put in the necessary perspective,, sorted and arranged. This is done when the conscious mind is separated from direct involvement with physical events. Dreams serve to dull the impact of the day’s events just past, while the meaning of those activities sifts through the various levels of the personality, settling into compartments of intent and belief. Often the true impact of an event does not occur until it has been interpreted or re-experienced through a dream.

Because dreams follow paths of association, they break through time barriers, allowing the individual to mix, match, and compare events from different periods of his or her life. All of this is done somewhat in the way that child plays, through the formation of creative dream dramas in which the individual is free to play a million different roles and to examine the nature of probable events from the standpoint of “a game.”

In play, children adopt certain rules and conditions “for a time.” The child can stop at any time. Innumerable play events can occur with varying intensity, yet generally speaking the results cease when the game is over. The child plays at being an adult, and is a child again when his or her parents call, so the effect of the game are not long lasting. Still, they are an important part of a child’s daily life, and they affect the way he or she relates to others. So in dreams, the events have effects only while dreaming. They do not practically intrude into waking hours — the attaching bear vanishes when we open our eyes; it does not physically chase us around the bedroom.

The great versatility of the species in its reaction to events is highly dependent upon this kind of dreaming capacity. The species tries out its probable reactions to probable events in the dream state, and hence is better prepared for action “in the future.”

To some extent dreams are participated in by cellular consciousness also, for the cells have an equal interest in the individual’s psychic and body events. In a way dreams are of course composite behavior — mental and psychic games that suit the purposes of mind and body alike. Feedback from the physical environment may trigger an alarming dream that causes the individual to awaken.

Certain chemicals may affect dreaming by altering the cells’ reality. Many sleeping pills are detrimental, in that they inhibit the body’s natural response to its environment while an individual is sleeping , and deaden the intimate relationship between the dreaming mind and the sleeping body.

Because we have very limited ideas of what logic is, it seems to us that the dreaming self is not critical, or “logical”; yet it works with amazing discrimination, sifting data, sending some to certain portions of the body, and structuring memory. Sleeping pills also impede the critical functions of dreams that are so often overlooked. The facts are that dreams involve high acts of creativity. Theses are not only intuitively base, but formed with a logic far surpassing our ideas of that quality. These creative acts are then fitted together through associative processes that come together most precisely to form the dream events.

It should certainly be obvious that dreams are not passive events. Some rival physical events in intensity and even effect. They involve quite active coordination on the part of mind and body, and they bring to the individual experience otherwise unattainable.

Small amounts of ordinary stimulators, such as coffee or tea, taken before bed when we are already sleepy, have a beneficial effect in stimulating dream activity and aiding dream recall. Too large a serving, of course, could simply waken us, but small amounts taken if we are already drowsy allow us to take our conscious mind into the dream state more readily, where it can act as observer.

A very small amount of alcohol can also serve. Anything that suppresses activity will also suppress our dreams. As is known, anyone deprived of sufficient dreaming will most likely begin to hallucinate while in the waking state, for too much experience has built up that needs processing. There are many secondary hormonal activities that take place in the dream state and at no other time. Even cellular growth and revitalization are accelerated while the body sleeps.

CITY OF VANGUARD